Thursday's Parsha Tidbits - Parshios Netzavim-Vayelech

The following is a brief summary of some of thoughts said over by R' Frand on the parshios this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Devarim 29:9-10, the Torah describes the people who were standing before Moshe - stating רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל. טַפְּכֶ֣ם נְשֵׁיכֶ֔ם  וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ. On a simple level these are people on the social ladder from the heads of the tribes to the water carriers and wood cutters. However, Rashi does not provide the literal interpretation. Instead he explains that the wood cutters and water carriers refer to Akum who came to convert because they saw the Jews succeeding, but these people were rebuffed by Moshe as their conversion was not sincerely motivated. Rather than being turned away, they were allowed to join the camp, but were given these menial jobs. Rashi notes that this occurred with the Givonim in the time of Yehoshua as well.

R' Frand asked - why did Rashi need to give this interpretation, rather than simply explaining that these people were on different social scales? R' Frand quoted the Sefer - Arzei HaParsha who connected this with a story involving the Beis HaLevi. When the Beis HaLevi was travelling he encountered a former Talmid and asked him - what are you doing? The student responded - I am in the sugar business. The Beis HaLevi asked again - what are you doing? The student responded with a more detailed description of the sugar business. The Beis HaLevi asked a third time - what are you doing, and explained - I don't want to know about your business. What you do for a living is what Hashem provides for you as a means to support yourself. I want to know what you are doing - are you having Sedarim, where are your children going to Yeshiva, where do you Daven and where are you holding with your Yahadus. A Jew is not defined by his profession or business - that's how you make a living, not who you are. Rashi needed to make this explanation because the Torah would not refer to someone by his profession. Instead, it is an explanation of why the jobs are mentioned - because they are Akum who are defined by their jobs.

R' Frand said that the Arzei HaParsha actually quoted a story that he (R' Frand) had told years earlier in connection with a journalist for the Baltimore Sun. The journalist said that he did not want to go to cocktail parties, because people would invariably ask what do you do for a living. He devised a plan to end the conversation at that point by telling people - I am an IRS agent.

R' Frand then linked this to the story of Yonah and specifically Yonah 1:8 when the people on the boat asked him מַה־מְּלַאכְתְּךָ֙ וּמֵאַ֣יִן תָּב֔וֹא מָ֣ה אַרְצֶ֔ךָ וְאֵֽי־מִזֶּ֥ה עַ֖ם אָֽתָּה - what is your job and where did you come from, what is your land and which nation are you from. Yonah responded by saying  עִבְרִ֣י אָנֹ֑כִי. He does not give his profession - I am a prophet. Instead he said - I am a Jew, that's what defines me.

R' Frand said that the Arzei HaParsha observes that being an Ivri comes from Avraham where the term is used once, when Og comes to tell him about Lot. Chazal explain that being an Ivri means that he is an iconoclast and he stands up against the world. Why does this come up now? Because Og is telling him about Lot so that Avraham would go to war and die and he could marry Sarah. Avraham is called an Ivri because he is out of his mind to go to war against the kings to try to rescue Lot. 

There is one other person called an Ivri - Yosef. Why does he have that title? Because he is a 17 year old boy who is out of his environment and he resists the wife of Potiphar when she tries to seduce him. Because he is an Ivri and he stands against the world.

The second vort that R' Frand told related to the word אַתֶּ֨ם which is the beginning of the first pasuk in the parhsa. The Ba'al Haturim states that there are three other Pesukim which begin with אַתֶּ֨ם: 

(1) Shemos 5:11 אַתֶּ֗ם לְכ֨וּ קְח֤וּ לָכֶם֙ תֶּ֔בֶן מֵאֲשֶׁ֖ר תִּמְצָ֑אוּ - Pharaoh tells the Jews they must go and find straw on their own to make bricks; (2) Shemos 19:4 where Hashem tells the Jews אַתֶּ֣ם רְאִיתֶ֔ם אֲשֶׁ֥ר עָשִׂ֖יתִי לְמִצְרָ֑יִם - you have seen what I did to Egypt and a pasuk in Isaiah (I don' t have the cite) - you are My witnesses (Atem eidai n'eum Hashem).

But what is the connection between the pesukim? Rabbi Frand answered by making reference to a vort from the Reisha Rav (grandfather of noted constitutional lawyer - Nat Lewin) who wrote in his sefer Hadrash V'Haiyun that the Jews noticed a change - in the beginning in Egypt they saw public miracles. They saw that Pharaoh wanted to break them and that Hashem saved them. However, later in Jewish history the miracles appeared to be hidden or even non existent. The Reisha Rav said that this perception is incorrect - the miracle of today is even greater - the fact that there still is a Jewish people is a great open miracle - this is אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם and this is Atem Edai - you, the Jews bear witness that I am continuing to make miracles as you are still around.

Rabbi Frand then quoted R Chatzkhel Levenstein who said that the saving of the Mirrer Yeshiva students and their transport to Shanghai during the Holocaust was a greater miracle than the story of Esther. He also quoted R' Yaakov Emden (the Ya'avetz) who said that if we think about the fact that there are Jews today, despite the generations and generations where people rose up and tried to wipe out the Jews, we would understand that the continuation of the Jewish people is a greater miracle than leaving Egypt.

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Thursday's Parsha Tidbits - Parshas Ki Savo

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand observed that the parsha begins with the Mitzva of bringing Bikkurim - the first fruits - to the Beis HaMikdash. The Gemara discusses the parade of these fruits was they were brought up from the countryside and the encouragement to those who brought them. Once the farmer has arrived at the Beis HaMikdash he would recite the Mikra Bikkurim which is found in Devarim 26:5-10. 

R' Frand quoted the Mishna in Bikkurim 3:7 which states that originally, those people who were able to read the Mikra Bikkurim would do so and those who could not were assisted by the Kohain. However, people who did not know how to read began to refrain to bring their fruits and it was enacted that everyone would be assisted by the Kohain. 

However the next Mishna in Bikkurim seems to contrast with this concept. In Bikkurim 3:8, the Mishna explains that the wealthy people brought their fruits in gold and silver baskets, while the indigent would bring theirs in baskets made from woven palm branches. The Gemara adds that the wealthy people would have their baskets returned to them while the palm baskets were retained by the Kohain.

R' Isaac Bernstein asked the now obvious question - why did they not enact that everyone use the same basket so that there would be no embarrassment? He answers that not being literate is something to be embarrassed about, as everyone should be able to read and the learn the Torah. However, not being as wealthy as someone else is not a reason to be embarrassed and no enactment was required.

R' Frand said a second vort related to the Tochacha. Within these curses, the Torah states in Devarim 28:47 that they come about תַּ֗חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל. This is commonly translated as the curses come because a person did not serve Hashem with happiness and a full heart. 

But why should someone receive curses simply because he was not happy when he was performing Mitzvos. After all, he did go to Shacharis, or shook a Lulav, or separated Tithes. R' Frand quoted the Meshech Chachma who explains that you need to put a semi colon in the pasuk and read it as תַּ֗חַת אֲשֶׁ֤ר לֹא־עָבַ֙דְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ; בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב מֵרֹ֖ב כֹּֽל - because you did not serve Hashem your G-d, as you were more interested in accumulating wealth and that's what made you happy. R' Frand said that its natural that a person is happy about things that he does. But if a person has no happiness in doing Mitzvos, he will find happiness in physical things. Thus the curses come because a person only had pleasure when he was accumulating wealth and as a result, he did not do Mitzvos.

R' Frand also said a vort about Rosh Hashanah which had some similarities to the second parsha vort. He observed that we blow the Shofar on Rosh Hashanah as the Torah calls it a Yom Teruah, but the laws of how the Shofar is blown are derived from Yoveil. 

R' Frand quoted the Rambam in Hilchos Teshuva which writes that while the Mitzva of Shofar is learned from the Pesukim, it is hinted to based on a different pasuk in Nach which teaches that the Shofar is intended to wake us up from slumber and to do Teshuva. This is because people forget what is Emes and they spend their lives in nothingness.

R' Frand observed that when we hear Shofar we are not sleeping, but a person can be sleeping while they are wide awake. This is because we are so involved in what occupies our lives, we are spiritually sleeping and this is the alarm clock of Shofar.

R' Frand then quoted the Gemara in Rosh Hashana which discusses the laws of Shofar and its connection with Yom Kippur of Yoveil.  The Shofar is blown on Yom Kippur of Yoveil when the Jewish slaves are freed and the ancestral lands are returned. R' Frand then quoted R' Emanuel Bernstein who asked - if Shofar is Teshuva, why are the laws learned from the financial rules of Yoveil? He answers that Yoveil is also a wake up call. A person can live on property 30-40 years and think this is mine. He sees the Eved Ivri who has been part of the household for 30 years and think - he belongs to me. Yoveil comes and tells the owner - you think the Eved or the land is yours? Its mine - you need to wake up and realize that they are Mine as the Torah states in Vayikra 25:23 - וְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ and 25:55 - כִּֽי־לִ֤י בְנֵֽי־יִשְׂרָאֵל֙ עֲבָדִ֔ים עֲבָדַ֣י הֵ֔ם אֲשֶׁר־הוֹצֵ֥אתִי אוֹתָ֖ם מֵאֶ֣רֶץ מִצְרָ֑יִם. This is the connection between the Shofar of Rosh Hashanah and Yoveil - you need to wake up from your slumber, even if you are wide awake.

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Friday's Parsha Tidbits - Parshas Ki Tzeitsei

The following is a brief summary of some of thoughts said over by R' Frand on the parsha last evening. [As we were in Los Angeles for a simcha last evening, I did not an opportunity to view the shiur live and only was able to watch it on Friday]. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

R' Frand began the vort by noting that the parsha contains the "interesting" topic of בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה - the "wayward and defiant son" who after stealing from his parents to buy meat and wine multiple times is executed before he can come to rob and kill strangers. R' Frand quoted the Rabbeinu B'Chaye who writes that the בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה never occurred. This opinion is also found in the Gemara, which then asks, why is the concept written in the Chumash? The Gemara answers that it is written דרוש וקבל שכר.

But why specifically do we need this topic to be taught for the purposes of דרוש וקבל שכר? Why not teach some other subject? The Rabbeinu B'Chaye answers that דרוש וקבל שכר is applicable because it teaches lessons in Ahavas Hashem - because if a person is willing to bring their child to Beis Din, it shows how much he loves Hashem. It is well known that the greatest love is the love of a parent for their child. The lesson here is that one's love of Hashem has to be even greater. This is what it means by דרוש וקבל שכר - look at the parsha and learn out its implications. 

We have a well known example in Avraham Avinu. Avraham wanted a child for many years and after being blessed with Yitzchak he loved him greatly. Yet, when Hashem ordered Avraham to sacrifice Yitzchak at the Akeidah, he did not hesitate. The Rabbeinu B'Chaye says that this is why Avraham is referred to as Avraham Ohavi - Avraham My beloved.

R' Frand also quoted R' Shimshon Refael Hirsch who also learns the concept of דרוש וקבל שכר from this parsha - but he uses it to learn about raising children. R' Hirsch observes that a son can only be a בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה from the age of 13 to 13 and a half. Until he is 13, he does not have a Yetzer HaTov, only a Yetzer Hara. Upon reaching 13 he gets a Yetzer HaTov he gains a Yetzer HaTov and there is a battle within him. A parent could theoretically sit back and allow the child to sow his wild oats, but the lesson of the the בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה is that the parent needs to set guidelines now. 

R' Hirsch also notes that the Gemara in Sanhedrin says that the parents have to be parallel in Kol and Maareh for a child to be a בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה. This does not mean that the parents both have to look the same or have the same pitch in their voices. It means that the parents need to have the same approach to parenting - they need to discuss how to handle certain situations amongst themselves and then deal with the child. If the parents do not approach problems the same way, its not the child's fault that he became a בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה, because he is confused.

It should be noted that after the Gemara states that there never was a בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה, R' Yochanan says that there was a בֵּ֚ן סוֹרֵ֣ר וּמוֹרֶ֔ה. The Rabbeinu B'Chaye asks - how can he argue? He answers either that R' Yochanan was an Amora and he could argue. In the alternative, it could be that there was a similar situation - there was a child that who stole from his parents and when they ran out of money he stole from others and wound up killing. The Chasam Sofer explains that when R' Yochanan says - I sat on his grave, he meant that I saw this child steal from his parents. And then I saw this child grow up and as an adult, that man stole and killed and wound up killing. I sat on his grave - the grave of a person who got into bad habits and wound up killing before he killed. The scenario may not have actually happened, but the scenario does happen, like Avshalom.

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Thursday's Parsha Tidbits - Parshas Shoftim

The following is a brief summary of some of thoughts said over by R' Frand on the parsha this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Devarim 20, the Torah discusses several laws relating to going out to battle. Among these laws are the exemptions which allow certain potential soldiers to avoid going to battle. One of the exemptions is found in Devarim 20:8, which states that the solders are told מִי־הָאִ֤ישׁ הַיָּרֵא֙ וְרַ֣ךְ הַלֵּבָ֔ב יֵלֵ֖ךְ וְיָשֹׁ֣ב לְבֵית֑וֹ וְלֹ֥א יִמַּ֛ס אֶת־לְבַ֥ב אֶחָ֖יו כִּלְבָבֽוֹ - who is the man who is fearful and faint hearted, let him go and return to his house so that he will not melt the hearts of his brothers like his heart.

The Gemara in Sotah seeks to define why the man is fearful. R' Akiva states that he is simply afraid of war. But R' Yossi HaGlili states that the man is afraid because he has sinned. The Gemara adds that even if the man's fear is only related to violations of Mitzvos D'Rabbanan, even speaking between putting on his Tefillin Shel Yad and Shel Rosh is enough of a reason to allow him to avoid a Milchemes Reshus.

R' Frand quoted the Tolner Rebbi in the Sefer Hemah Yinachamuni who asks -why is the example of a D'Rabbanan commandment speaking between putting on Tefillin. R' Frand mused that a Bar Mitzvah boy is told when he is learning to put on Tefillin that he should not speak between placing the hand and head Tefillin, and R' Frand guesses that from the time he is 13 until he is 83, he probably does not violate this rule.

The Tolner Rebbi explains that the reference is to the disconnect between Man and Hashem. A person can think that it is due to his own actions that he succeeds - כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה. This person may not use his head to realize that the strength and success of his arm is only due to the assistance of Hashem. If he disconnects the two aspects and relies entirely on his own strength and does not recognize Hashem's involvement, he does not belong on the battlefield and may cause others to be hurt as well.

[R' Frand said parenthetically that no greater example are the events of 10/7/23. Israel had a billion dollar defense system in place to monitor Gaza and the system simply failed because Hashem wanted it to].

R' Frand also said a vort about Elul and why it is an apt time for Teshuva and not merely the Teshuva season. He noted that Moshe went up on Har Sinai three times. The first time was to receive the Luchos when he went up on Shavuous and came down on the 17th of Tammuz. Moshe then went back up a second time on the 18th of Tammuz and came down on the 29th of Av at which time the Jews were told that they had been forgiven. Rashi states that on that date, Hashem told Moshe to create the second set of Luchos and all had been forgiven. Moshe then went back up on the 1st of Elul and came down with the second Luchos on Yom Kippur.

But why did Moshe need to go up a third time if Hashem had already told him when he came down the second time that the Jews had been forgiven? Rashi explains that the forgiveness received after the second trip on the mountain was akin to someone saying - "I forgive you" but the prior relationship has not been restored. On the other hand, when Moshe came down the third time, it was a forgiveness with an element of love as Hashem was happy with the Jews and wanted to renew the connection.

R' Frand quoted R' Emmanuel Bernstein who states that the Avodah of Elul is to get back to the close connection that we had with Hashem last Tishrei, but had dissipated throughout the year.

R' Frand closed the vort by asking why we recite לְדָוִ֨ד ׀ יְהֹוָ֤ה ׀ אוֹרִ֣י during Elul and through the end of Sukkos. He recognized the limud that  אוֹרִ֣י is Rosh Hashanah and יִשְׁעִי is Yom Kippur and that there is a reference to Sukkos. But R' Frand said that there is more to it. If you examine the Mizmor, there are many aspects of wanting to reconnect with Hashem, such as אַחַ֤ת ׀ שָׁאַ֣לְתִּי מֵאֵת־יְהֹוָה֮ אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־יְ֭הֹוָה כׇּל־יְמֵ֣י חַיַּ֑י לַחֲז֥וֹת בְּנֹעַם־יְ֝הֹוָ֗ה וּלְבַקֵּ֥ר בְּהֵֽיכָלֽוֹ. Similarly, we state וְאֶזְבְּחָ֣ה בְ֭אׇהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַ֝אֲזַמְּרָ֗ה לַֽיהֹוָֽה. These are expressions of wanting to reconnect with Hashem which is the Avodah of Elul.

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Thursday's Parsha Tidbits - Parshios Matos-Maasei

Although there are no live Rabbi Frand shiurim on the Parsha until Elul,  R' Frand has been posting a pre-recorded Parsha vort on OU Torah. This week's vort can be found at outorah.org/p/258690 and I have attempted to reproduce the vort to the best of my ability in this post. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to the maggid shiur.

In Parshas Matos, the Torah describes Moshe's interactions with Hashem and the Jews in connection with the conquering of the land of Midian. In Bamidbar 31:2 Hashem tells Moshe  נְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּֽאָסֵ֥ף אֶל־עַמֶּֽיךָ - he should avenge the Midianites actions and then he will pass away. Moshe immediately assembles an army of 12,000, led by Pinchas (Bamdibar 31:6). But why are they led by Pinchas and not Elazar the Kohain Gadol?

Rashi explains that Pinchas was selected because he had began the Mitzva by killing Kozbi along with two other reasons, including that he was the Kohain Mashuach Milchama. In Parshas Ki Seitzei there is a discussion of this role, by which he is part chaplain and part motivator. This Kohain would tell the people what the exemptions are from battle and then would inspire those who went out to fight.

R' Frand noted that there is a chaplain in modern armies, but this role was more in line with Dwight D Eisenhower in WWII as well as Winston Churchill - a motivator.

R' Frand quoted R' Moshe Sternbuch who explains that the Halacha is that when a Kohain Gadol dies, his son succeeds him. R' Frand said that this Halacha applies in modern circumstances when a Rebbi or Rav dies, the son (if he is worthy) takes the position. However, R' Sternbuch noted that the family succession rule does not apply to the Kohain Mashuach Milchama. The reason is that the Mashuach Milchama needs a combination of talents that not everyone has - he needs to be able to speak and inspire and calm people's nerves. He also has to know what happens in battle and must uses his talents appropriately and that was why the job does not automatically pass down in the family.

Pinchas had these talents - he had knowledge and constitution as he speared Zimri and Kozbi. He was not afraid of war, but he also had the ability to speak and inspire. He had the combination of compassion and inspiration - he could comfort and motivate and that was why he was chosen.

R' Frand told a story about a Rav in Europe who passed away and there was a desire to pass the job to someone else rather than the son. They came to the Chofetz Chaim to rule and he said to pass the job to someone else. He explained that previously, the job of the Rav was to give Derashos on Shabbos HaGadol and Shuva and to pasken. But now (when the ruling came) there were forces at play which were trying to pull away Jews from Torah life. Its not enough to have a Rav to give Derashos - he needs to be able to speak and inspire and to keep the youth in line and that was a much more taxing job. Although the Rav's son was a fine Rabbi, he did not have these talents of public speaking and inspiration and in those times it was more important.

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Thursday's Parsha Tidbits - Parshios Chukas-Balak

The following is a brief summary of some of thoughts said over by R' Frand on the parshios this evening. I have attempted to reproduce these vorts to the best of my ability. Any perceived inconsistency is the result of my efforts to transcribe the shiur and should not be attributed to R' Frand.

In Bamidbar 21:4-5, the Torah writes that when the Jews were traveling to encircle the land of Edom "וַתִּקְצַ֥ר נֶֽפֶשׁ־הָעָ֖ם בַּדָּֽרֶךְ." The Torah then explains what the complaint was, stating "לָמָ֤ה הֶֽעֱלִיתֻ֨נוּ֙ מִמִּצְרַ֔יִם לָמ֖וּת בַּמִּדְבָּ֑ר כִּ֣י אֵ֥ין לֶ֨חֶם֙ וְאֵ֣ין מַ֔יִם וְנַפְשֵׁ֣נוּ קָ֔צָה בַּלֶּ֖חֶם הַקְּלֹקֵֽל - the Jews were complaining again about the Manna.

R' Frand then asked - why was this a constant complaint? They had just complained about the Manna in Parshas Behaalosecha, so why was this brought up again? In truth, there is a 38 year gap between the Parshios, but it is an indicia that the Jews were constantly complaining about the Manna.

The Torah then writes in Bamidbar 21:7 that Hashem sent the snakes to attack those who complained. After the people cried out for help, Hashem told Moshe to make an image of a snake for the people to look at and that if they did, they would be healed.

R' Frand quoted R' Bukspan of Florida who explained why the Jews complained about the Manna and why the punishment involved snakes. He explained that when Adam and Chava sinned because of the snake, Hashem punished everyone. Adam was punished in that he had to sweat to make a living and Chava had the pains of childbirth. The snake was punished that it had to eat the dirt. But why is this a punishment? The snake has all the food that he could want! R' Frand answered in the name of the Sfas Emes while on the surface, this appears to be a blessing, it was truly a punishment. Hashem in effect said to the snake - I don't want to see you ever again. You can eat eat all the dirt you want, just don't come back to me.

R' Frand explained that it was for this reason that the snake was chosen as the method of punishment. Hashem was saying to the Jews - you have five or six kids at home and you are worrying about how you will feed them. The Manna will be there for you! But the Jews were tired of going out every day for food - they wanted to be like the snake. Hashem then said - if you don't want to depend on Me on a daily basis for food and you want to be like the snake, then I will send the snakes after you.

R' Frand concluded the vort by quoting the Gemara in Rosh Hashanah which states that the cure for the plague of snakes was more than just looking at a copper snake. It was looking at a snake which was raised up on a pole. Hashem was thus hinting to the Jews - if you look up and recognize that it all comes from Me, then you will be saved. Because you need to have a relationship with Me.

R' Frand also said a vort on Parshas Balak. After Bilaam was hired to curse the Jews, he was directed by Hashem to turn down Balak's request on numerous occasions. But in Bamidbar 22:20, Hashem tells him  אִם־לִקְרֹ֤א לְךָ֙ בָּ֣אוּ הָֽאֲנָשִׁ֔ים ק֖וּם לֵ֣ךְ אִתָּ֑ם. The obvious question is - what changed? Rashi explains that the reason for the "change of heart" is that Bilaam was instructed that if the people came to him and offered money, he should go. But why?

R' Frand answered by quoting R' Schwalb who discussed what happened when Communism came to Germany. Some people were swept up by the concept - as it was not right that some people have enough money for private jets while others took the bus. But while the concept is inviting, as Margaret Thatcher once said - socialism is great until you run out of other people's money. 

R' Schwalb pointed out that the originators of Communism were "L'Shma." They were not doing things for Heaven, but their intention was to make a better world. And when a person does something for a higher purpose, it attracts others. But we saw in Communism that it collapsed when it was exposed that the leaders were eating caviar and salting away their money in Swiss bank accounts. This is why Bilaam was allowed to go with them if he was getting paid - because it was not for altruistic reasons, it was for the money and he would not succeed.

R' Frand closed by quoting Bilaam's words in Bamidbar 23:9 - הֶן־עָם֙ לְבָדָ֣ד יִשְׁכֹּ֔ן - the Jews are a nation on their own and as the Gemara says in Sotah - the only One that we can rely on is Hashem. This was seen in the trends in the elections in New York this week, as well as how a Congressman (Dan Goldman) was told that he was not welcome in a coffee shop because he supports Israel and even in the words of the Vice President that Israel needs to realize that the US is the only friend they have. But that's not correct as we are meant to be on our own and to recognize that its all from Hashem.

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